Sonne of God Matth. 8.29 Mark 5.7 Luke 8.28 We easily grant that Christ could as easily compell the deuill to speake truth as he could aske him the question concerning any truth and that therefore the deuill could no more conceale that his Confession concerning the God-head of Christ acknowledging him to bee the Sonne of God than hee could deny his name to bee Legion But this being granted that Christ could so constraine the Deuills yet what can the Priests collect from hence Their first collection is that Christ did inforce the deuill to make this Confession But Saint Chrysostome will deny this See this after saying That Christ was so farre from desiring this Confession of the deuill that hee did abhorre the Confessor and presently inioyne him silence Their second collection from hence is this Admir Hist If say they Christ did extort truth from the deuill Why not wee Which if it were spoken of them vniuersally as if they had absolutely the same power in Miracles that Christ had it were an inference very blasphemous because as all diuinity doth teach Christ had in him potestatem excellentiae that is diuine power to the full as the Sunne hath light and all others haue it but deriuatiuely from Christ as is the light of the Moone But to vnderstand these men in their more moderate sense that whatsoeuer concerneth the authoritie of commanding or countermanding deuills they may presume to haue receiued it from Christ yet is it most false because Christ went out of his owne accord into the Wildernesse to combat with the deuill will you therefore say Why not wee likewise Doth not the Lords Prayer teach you not to follow but to flie temptations To come nearer to you Christ at the time of his questioning the deuill concerning his name whereof you haue spoken had in himselfe a power of dispensation and permission to suffer the Deuills they requesting as much to goe into the Hogges of the Gadarens and to carry them headlong into the Sea an Act of his owne omnipotent Iustice Dire you assume this power vnto your selues of permitting the deuill if hee should aske you to enter into other mens Oxen or Hogs vpon the firme presumption of Why not we Furthermore to shew you why not you Christ had the wisdome of discerning of spirits to know what spirit he had to deale with and that infallibly but the deuil how easily may he deceiue you or others when transforming himselfe into an Angel of light 2. Cor. 11.14 and pretending himselfe an Author of truth hee shall become but a Messenger of lies whereof the Iesuit Del'rio and other Authors can satisfie you by manifold Examples Disq Mag. Lastly to pose you a little tell vs when did euer Christ interogate the deuill concerning any doctrine of truth either Theologicall or Morall points of Faith or precepts of life The onely question he asked him was What is thy name and the deuill answered Legion Mark 5.7 Luk. 8.30 for we are many euen troupes of deuills Which Christ did to manifest the power of his God hend against the whole hoaft of infernall powers You therefore that thus arrogate his power should rather imitate his wisedome who neuer conferred with the deuill touching any doctrinall or dogmaticall truth The sixteenth Aduertisement Shewing the falsebood of their second Reason for the proofa of their power of Adiuration to constraine the Deuill to speake truth taken from the Deuills adiuring of Christ with the particular confuration thereof THey set this down for an vndoubted Maxime that the Deuils must necessarily speake truth Whensoeuer the Exorcist shall exact an oath of the Deuils Admir Hist pag. 131. compalling them to sweare according to the meaning of God and his Church They doe not deny neither doe we charge them with it that the Deuill when bee speaketh of himselfe is a liar and the father of lies but onely say that being adiured to tell the truth hee is then compelled to speake truth Epistle to the Reader before the History Their proofe is thus grounded The Deuill said vnto Christ Mark s. I charge thee by God that thou doe not torment vs but suffer vs to enter into the herd of Swine Wherein 〈◊〉 may obserue saith he a remarkable point that Christ being adiured by the name of God although it was done by the Deuill yet condescended to the Deuils tequest And thus they would perswade vs that by virtue of this band of an Oath the Deuill is tied infallibly to confesse the truth And hence it is that these Priests in France and they at Denhom and at Bilson together with others in then questioning with Deuills doe relye altogether vpon the coaction of them by an Oath But concerning the example which they haue vrged of the Deuills adiuring of Christ in the name of God it cannot but prooue to be either an illogicall argument or else blasphemous For wee demand whether the Deuill adiuring Christ in the name of God did constraine Christ to speake truth or no If they say that hee did not then is it no small absurditie to proone a compulsarie charge of a Priest against the Deuill by Christs voluntarie answer to the Deuill But if they say that the alliuration vsed by the Deuill had power to constraine Christ by virtue of the name of God to make an answer then is it altogether blasphemous for what is it else than to make the Deuill the Exorcizer of Christ It had beene well that these men that thus vrge and presse their power of Exorcization had remembred that which is recorded in the Acts 19. of the runnagate Exorcifts the sonnes of Sceua a Iew when they tooke vpon them to adiure euill spirits saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee adiure you by Iesus but what Acts 19.13 c. It followeth The Deuils in the possessed partie did violently fall vpon those Exorcists and made them runne away then might they haue learned rather to reason thus That if Exorcisme was not of power in it selfe by the name of Iesus who is God blessed for euer to driue away the Deuills how then could we say that it had power from the mouth of deuils in the name of God to mooue Christ Iesus himselfe And inferre thereupon saying to themselues Why doe wee not now blush that wee haue argued so fondly The seuenteenth Aduertisement Shewing their second ground taken from an Oath by virtue of the band of an Oath of Stipulation the Priests imposing a formall Oath vpon the Deuill and the falshood thereof FOr in their Admirable French Historie the Exorcists say Admir Hist pag. 186. that the Deuils when they are constrained by the Name of God and by the authoritie of the Church to take an Oath the Oath bindeth them And as if by vertue of the same Oath the Exorcists themselues were bound to beleeue the Deuill they put the Deuill to an Oath Pag. 206. saying It was thought fit that
THE BOY OF BILSON OR A TRVE DISCOVERY OF THE LATE NOTORIOVS IMPOSTVRES OF CERTAINE ROMISH Priests in their pretended Exorcisme or expulsion of the Diuell out of a young Boy named WILLIAM PERRY sonne of THOMAS PERRY of Bilson in the County of Stafford Yeoman Vpon which occasion hereunto is premitted A briefe Theologicall Discourse by way of Caution for the more easie discerning of such Romish spirits and iudging of their false pretences both in this and the like Practices 2. Thes 2.10 11. Because they receiued not the loue of the truth that they might be saued For this cause God shall send them strong delusion that they should beleeue a lye AT LONDON Imprinted by F. K. for William Barret 1622. TO THE CHRISTIAN READER BEing acquainted with the mind and purpose of the Author of this ensuing Treatise and hauing thereunto added those other Pieces vnto which I am no stranger to make the Narration complete as concerning the Boy of Bilson I thought it my duty after much sollicitation to communicate the whole in print and so to make it iuris publici And this as I thought these very times did exact For now the Popish Priests haue so cauterized their consciences and rub'd their foreheads as that they take delight and blush not daily to forge and coyne most monstrous * Witnes among many others their fresh Master-lye touching the supposed Apostasie of the late L. Bishop of London vntruths all to support their drooping and dropping Cause Since therefore their appetites are so well whetted and set on edge by what * Perhaps the same that one of them hanged about the Boyes necke vid. pag. 63. Stone we may easily ghesse it being their due reward as that they make no bones of whatsoeuer is set before them to stay their stomacks a while let them be chewing this bit which otherwise they shall not now eschue Vt quam falsa dicendo scrthendo voluptatem ceperint eandem vera legendo audiendo amittant Here then good Reader in the first place thou hast a Treatise professedly written for a Discouery of and a Caution against the enueagling proiects of Romish Priests chiefly in that one particular viz. their pretended Priestly Exorcizing and expolling of Diuels out of bodies possessed By which thou maist iudge whether these Mirabularies deserue not the reputation of the varest Mountebanks of these times Next followes A faithfull Relation for so they name it made by these Priests touching their proceedings with the Boy which they did purposely write and disperse Vide pag. 45. To the end as they professe that all indifferent mindes may magnifie and praise Almighty God that hath left such power to men c. such for sooth as they had in Exorcizing and coniuring the Diuell within that Boy being their supposed desperate Demoniack Which glorious worke of theirs when these Roman Aruspices shall at their next enteruiew recognize cie Mirabor si non riserint And that so much the rather after they haue perused the Remaine of this Booke in which the Euent and successe of the whole businesse is truly related and their formidable Mormo proued no other then an Apish Cobalus Whereby it will also come to passe that these Catholike Gentlemen for so they stile thēselues albeit by their * See their descriptions in this Booke pag. 63.64 c. outward garbe one would rather suspect thē for Serning-men attendants on such persons nè quid grauius shall be so cleerly conuinced of palpable Quacksaluing as that a very meane Herald knowing the house they come of may blazon their Armes and so expose thē vnto shame and laughter But I will not intertaine thee gentle Reader with any longer parle in the entrance after that I shall put thee in mind of that sound aduise which an Heathen Philosopher long since prescribed but neuer so necessary as now when Popish impostures are so rife viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipicharmus Which may be thus englished Bee wise and bee not hasty to beleeue which precious Amulet I commend vnto thee and All of vs to the rich mercy of our most gracious God Ryc Baddeley THE GENERALL HEADS of this Booke I. A Discourse by way of Caution concerning Popish Exorcizing of vncleane spirits Pag. 1 II. A Relation made by certaine Romish Priests and by one of them dispersed wherein they magnifie the power of their Exorcisme ouer the diuell in the Boy of Bilson Pag. 41 III. A description of the admirable guile and cunning of that Boy in counterfeiting himselfe possessed of the diuell Pag. 55 IV. The meanes and manner vsed by the R. Reuerend Father in God THOMAS Lo. Bishop of Couentry and Lichfield for discouering his dissimulation Pag. 56 V. The two examinations of the Boy taken before the said Reuerend Father together with his plaine and direct Confession of the whole Complot and Practice Pag. 61 69 VI. The Successe and euent of all shewed in the Boyes first priuate and after publike Acknowledgement made before the whole County in the Summer-Assizes held at Stafford this present yeere 1621. Pag. 72 Faults escaped in some Copies Pag. 14. lin 2. reade will you so p. 25. l. 11. r. the third poynt p. 28. l. 14. r. Adiuration p. 33. l. 6. r. to prooue Besides mend the numbers of the Pages in the letters E. H. I. A DISCOVRSE CONCERNING Popish Exorcizing A Miracle being as Diuine learning doth teach a Worke of Omnipotencie farre exceeding all naturall power of any Creature is the broad Seale of Almightie God for the confirmation of Truth which whosoeuer shall dare to counterfeit must needs be guiltie of no lesse then high Treason against the supreme Majestie Necessarily therefore will it concerne as in speciall those that take vpon them the Office of working Miracles in these times to feare and tremble at such dangerous impietie so also in generall euery Christian and religious Soule to beware that he be not circumvented by any forgerie in this kind and thereby drawne to admire and esteeme as the finger of God the lewd and ridiculous iuglings of wretched men For which end I haue aduentured to set downe certayne Aduertisements whereby others may bee reasonably directed how to discouer auoid such kind of Popish delusions The first Aduertisement Against a false Proposition of the Romanists who make the vse of Miracles to be a perpetuall and necessarie note of the Catholike Church THe Proposition much insisted vpon and pressed by Bellarmine Coster Valentian and other Iesuites is that the vse of Miracles is a necessarie perpetuall and prositable Character and Note of the true Church of Christ aswell in these Times as it was in the Dayes of the Apostles This we are warranted to call a false Proposition First because that Gift cannot bee called perpetuall which ceased by little and little Chrysost Aug. insomuch that Saint Chrysostome and Saint Augustine could say of their owne times which bordered neare vpon
reliques forge miracles and faine fearefull fables The like complaint made their Viues against their deuout lyes Viues in Aug. de Ciuit. Dei l. 22. We may iustly recount among these the Romish Doctrine of Indulgences which since the Councell of Trent is by Pope Pius Quartus added vnto the Romane Creede Pius Quarlus in forma Inramene albeit at the time of their first inuention they were iudged by men learned and professed in the Romane Religion to be no better than piae fraudes that is Godly deceits As Greg. de Valent reports Tract de Indu'g cap. 2. And what shall wee say of their Historie called the Legend graced with no lesse a Title than Aurea Golden which it was lawfull to translate into any language that it might lie open vnto all people for their instruction in the fundamentall points of Poperie when as yet the written Word of God and the sauing Gospell of Iesus Christ was purposely shut and locked vp in a strange tongue Notwithstanding it cannot be denied if we beleeue their owne Doctors that there is not a more absurd booke than it Espen in Tim. Digress 1. Or thus Royard praef ante Hom. de festo Sanct. By the fables and fooleries whereof the Truth it selfe is ouerthrowne Or thus Wherein there are more Monsters than Miracles Canus loc Theol. l. 11. c. 6. And the counterfeit Miracles by Exorcismes wrought by Priests in France and England haue as their owne Relations doe manifest a double intention to wit of gayning estimation vnto the Priests and beliefe vnto that which they call their Catholique Cause Nor may any obiect that such forgeries are wrought by some obscure men of small iudgement or lesse conscience for these are Priests who haue their mission and cōmission from Rome being sent as they say to suffer persecution for the Romane Cause for the which some of them are in the Catalogue of their Martyrs as namely Dibday Ballard Harrington who with the other Priests in acting these parts were of the same Faith with their fellow Priest Thomson Declar. of Impost who held those their practizes to be good and the credulitie thereunto Godly The fift Aduertisement Shewing the falsehood of their former Presumption and prouing that no pretext of good intention or purpose whatsoeuer can iustifie any lying wonder or yet any false Report thereaf VVE haue seene what masks these deceiuable Miraculists doe put on not onely for couering but euen also countenancing their owne deceitfulnesse to wit their pretence of Deuotion Religion Godlinesse in all which there is a good intent which is to them the soule of such actions Surely if this kind of dealing were lawfull then might it be vsed especially for the gayning of mens soules for the credit of the Messengers of God and his Christ or for the supreme end of all which is the glorie of God But none of these so gracious and glorious pretences can excuse them First not the gayning of mens soules Wisd 1.11 because it is written The mouth that lyeth slayeth the soule Now Charitie by Gods Law beginneth at a mans selfe and can it then consort with Charitie that for the sauing of another any man may murther himselfe And secondly neither will it suffer to intend the credit of Gods Ministers and the establishing of their message of Faith because this must needs be not onely damnable in it selfe but also damageable to the Faith both of the Preachers and Hearers The first the Apostle proueth by reprouing them that should say of the Apostles that they taught men to doe euill Rom. 3.8 that good might come thereof of which Calumniators hee concludeth saying Whose damnation is iust And if it be damnable to say that of any vniustly then is it twice damnable for any to doe euill that good may come thereof Concerning the second the same Apostle is as direct 1. Cor. 15.14 If we saith he preaching Christ to be risen from the dead Christ be proued not to be risen then is our preaching in vaine as being false witnesses and then is also your faith in vaine Noting that the preaching and consequently writing of falsehood doth gayne nothing but losse of credit to the Preacher and engender infidelitie in him that was a beleeuer which are due wages the one of wilfull lying the other of light credulitie Nor yet will it preuaile that for the honour of Christ whose attribute is Truth Ioh. 14.6 I◠8.44 they practize to deceiue by a Lie the right cognizance of the Deuill who is a Lier from the beginning for what societie then can there be betwixt Christ and Satan Lastly the end of all goods ends the glorie of God cannot priuilege any mans lie The friends of Iob disputed against him though ignorantly thinking him to be an Hypocrite and their whole scope was to magnifie the iustice of God vpon him but Iob holding nothing to bee more dishonourable to God than to pleade for him by a lie stands at defiance with them that sought to pleade after that manner answering with detestation of that Errour Iob 13.7 Will you spwickedly for God and talke deceitfully for him will you accept his person will you yet contend for God do you so mocke him shall not his excellencie make you affraid What refutation can bee more emphaticall or yet more iust for it is written Heb. 6.18 It is impossible for God to lye and as impossible must we thinke it for God to approue or iustifie any lie how much lesse wilfull lying What then are they to forfeit who stampe a fained pretence as it were a false face vpon a Miracle the act of Gods omnipotencie which should therefore haue engrauen on it Truth the first attribute of the God-head the perfect Image of the God of Caesar that is that it be a true Miracle The sixt Aduertisement Discouering their doctrine of Mentall Reseruation which we may iustly suspect to be the art of concealing their deceits whensoeuer they abuse men by their false reports THeir Mentall Reseruation is as they define it a mixt Proposition part in speech and part in minde as when a Priest being in any danger to be discouered is examined whether hee be a Romish Priest who notwithstanding doth answere I am no Romish Priest retayning in his minde this clause To tell it vnto you or that you may know or the like and the latter clause of the minde say they maketh the words I am no Priest otherwise false in themselues to be true as it were one Proposition And thus they thinke to auoyd the guilt of a lie This Sophistrie did Master Garnet teach in writing and practized it egregiously in the Tower and this Master Parsons did vehemently defend which other Priests vsed as a Gygas Ring to become inuisible to men that no Examiner could espie any of their Priest-hoods If they thinke it lawfull thus cunningly to equiuocate for the preseruation of their owne bodies
and the bodies of others will they not iudge it necessary for the gaining of mens soules trowe we What credit then shall wee giue vnto such reports which they shall falsly inuent to draw men vnto their Religion by saying as they haue most falsly done such a Protestant Bishop died in the Romish faith or such a Boy was exorcized and dispossessed of the Deuill by the helpe of a Romish Priest Or such a vision of our Lady appeared vnto me telling me that I cannot take the Oath of Allegeance without mortall sinne To these men we obiect Are you so vnconscionable as to lye thus They readily will answere vs we lye not for we did equiuocate As for example He died a Catholike reseruing for ought that you shall know and the Boy was dispossessed by a Priest reseruing if dispossessed And the blessed Virgin appeared vnto me reseruing but only in my conceit This being the professed guile and deceit of these kind of men we haue iust cause not to beleeue them The seuenth Aduertisement Shewing that Mentall reseruation is no better than lewde lying THis tricke of Mentall reseruation hath beene sufficiently proued to be not only a lye but euen the blacke Art of lying As for example If a Iesuite being asked whether hee be the true Subiect of the King of Great Brittaine shall answere contrary to their meaning I am but reseruing in his minde this negatiue particle not can this make one Proposition Is it not rather a Contradiction and consequently a flat lye Let Truth it selfe speake Mat. 5.37 Iames 5.12 Let your yea be yea saith Christ and your nay be nay wherein as rash swearing is forbidden so is true speaking cōmanded Now I suppose that none can denie but I am is yea and I am not is nay and consequently that their I am is alewde lye And that indeed all such Reseruations as cannot be qualified with some circumstance of speech which vnto the intelligent hearer can no way import that he is no Priest are vndoubtedly a lye hath beene euinced from the testimonies of the learned men of their owne Schooles in a Treatise purposely not long since writ vpon that subiect Only I adde for this present that this Arte of Mentall Reseruation transcendeth all the wit not only of Heathen men but euen the practice of Deuils in their Equiuocations For the Heathen in saying Cic. Offic. Iurauilinguâ mentem iniuratam gere were so farre from execusing this from a lye that they called it false only they thought it but erroneously lawful for them to lie in such case of necessitie when they had to deale with Pirates and Outlawes But it neuer entred into the Morall or Logicall apprehensions of these great Masters of Learning to conceiue otherwise of such Romish secret Notions than as of very lies The Deuils wee know did Equiuocate in their Oracles but only by a verball Equiuocation consisting of an ambiguitie of words of double and doubtfull signification wherein although there were deceit yet was it not by a flat lie but by an indirect truth For example To speake to a man denying that he hath any money and to say yes fellow thou hast a crowne meaning the crowne of his head the verball Equiuocation is in the word Crowne whereby the man is deceiued by the indirect but yet true sence of the same word Neuerthelesse these we confesse were called lying Oracles not because of their verball Equiuocations but because thereby they did seduce men into Errours But Mentall Reseruation is such a Cacus ' den as neyther Man or Deuill by any circumstance of speech can possibly spie out The eight Aduertisement Shewing the meanes to discerne false Miracles ly vnderstanding the properties of those that are true THere are foure obseruable properties of diuine Miracles I. is that the worke of the Miracle be done Transcendently by exceeding all power of Nature or Art II. Presently without delay III. Perfectly without defect The IV. is in respect of the forme Sincerely voyd of idle Superstition These are the true Characters of diuine working by which if the Acts of Romish Priests be duely examined they will be found exorbitant in all The ninth Aduertisement Shewing the falshood of such Romish practizes because they are not done by a transcendent power ALthough the power of false Miracles prophesied of by our Sauiour Christ shall sometimes worke such great wonders as are able to deceiue Mar. 13.22 if it were possible the very Elect so that wee must confesse with their owne Iesuite that False Miracles are sometimes so like vnto true that they can hardly be discerned Acofla Ies de temp nouiss lib. 2.6.19 Bellar. l. 3. de Pant. c. 15. which as another of them acknowledgeth The Deuill worketh by secret but naturall meanes yet such as deceiue the sight and iudgements of men Notwithstanding many others are done only by either naturall or else artificiall workings As namely all that are not done either presently or perfectly as shall be shewed But be it that the workes done by these Priests could seeme to be done as perfectly as they would haue them yet can they sauour of nothing but mans craft To instance but onely in that one thing wherein as it seemeth they ioyntly glorie Bellar. Bozius and the Admirable Hist which is the adoration done by bruite beasts as namely by a Mule a cade Lambe and a Mastiffe Dogge vnto the Hoast in the Sacrament Why haue you neuer seene Apes and Babions so disciplined as to kneele downe and make courtsie Did not Bankes teach his Horse the like feates When to acquit himselfe of the suspition of dealing with the Deuill he made his Horse Morocco to kneele downe before a Crucifix in France Come we neerer to our Exorcists and see their doings and wee find by the confessions of their owne Patients that if there be any disease as suppose the Mother then they call this a Deuill and if there be none yet through violent and vntemperate working by their hallowed fumes and sulphurous odours which they vse in their Exorcismes they make a Deuill that is some disease and after by suffering their supposed Demoniack to take a little rest O then behold a Miracle forsooth they haue stilled the Deuill I should but take paines fot repentance to busie my selfe or my Reader with ripping vp the friuolous Wonders which they haue registred touching the power of expelling of Deuils If any mans appetite serue him for these iunkets let him reade their Legend touching such Maruels and he may soone satisfie yea and surfeit himselfe The tenth Aduertisement Shewing for the better discerning of false Miracles the II. and III. Properties which is to be done Presently and Perfectly THe second which is Presently their owne Bishop Abulensis hath obserued Abulen in Mat. 8. q. 15. Nullum miraculum successiuè esse factum sed statim quandò Christus illud fieri voluit that Christ wrought no Miracle by piece-meale but out of
away Deuils and to purge veniall sinnes besides other formes of their practice which are altogether superstitious if not also sacrilegious For to instance in the last what greater sacrilege can there be than to assume power to ordaine any element for conferring of a spirituall grace of remission of sinnes What is this else than to institute a Sacrament an act properly and soly belonging to the authoritie of him who is the Creatour of soules But these things being obuious vnto all men I tooke hereby occasion to insert the former obseruation concerning Images albeit without Exorcismes The fourteenth Aduertisement Shewing the second point of their Superstition by their impious and abhominable Consultation with Deuils in their Exorcismes for resolution in points of Religion COncerning this I will first manifest that they vsually practize it and secondly propound their Reasons for so doing and confute them That they vse to consult with Deuils about doctrinall points in Religion LEt any man reade the Bookes or heare the Relations of the Romish Exorcists of these latter times and he shall find that there is nothing more ordinarie with them than their familiar conference with the Deuill touching questions of Religion Cotton the Iesuite his Interrogatories put to the Deuell to resolue off concerning Purgatory for his Catholikes and Hel for vs Protestants with many other curious questions are more than notorious The Priests at Denham in their Adiurations were frequent by which they sought to satisfie their Adherents about the truth of the Immaculate Conoeption of the Virgin Mary See the Declaration of Impostures c. of Pope Gregorie XIII his being a Saint in Heauen of the Sacrament of the Altar and Christs bodily presence therein The Iesuite Tursellin contendeth by all the strength of his wit to giue satisfaction to his Reader Tursellin Hist Dom. Laeuret concerning the truth of the miraculous Transmigration of the blessed Virgins house from Iurie to Loretto in Italy Idem Epist dedic ante Hist Iustus Baronius Epist Which one house of the Virgin excelleth as they say all others that euer were dedicated vnto her Whereunto there is daily concourse from all Nations of the World especially from France Spaine the Indies and most remote parts by Kings Princes and other people yet was not the truth of this Historie so absolute in all points vntill an horrible Deuill Tursellin quo supia called Arctoâ— was consulted with who affirmed that That house was the very same place wherein the Angell Gaebriel saluted the blessed Virgin Our Romish Preists at Bilson are desirous that their Disciples should know which is their maine question whether the Protestants or Romanists are more safe in their Religion to this purpose they aduise with their faithfull Doctor the Deuill and set the resolution downe in that which they call A faithfull Relation and that to vse their marginall phrase as a Markable thing See heereafter Pag. 51. I saith the Priest commanded the Deuill to shew how he would one dying out of the Romane Church which he did by violent pulling and byting of the clothes Then I would know of him how he did vse Luther Caluine and Iohn Fox which he did after the same manner but in afiercer sort Then I asked what power hee had ouer a Romane Catholike dying out of mortall sinne Hee then thrust downe his head trembling and did no more In all which they sufficiently manifest that their profession is vpon such like doubts to take their resolution from the Deuill But of all stories of this kind that I thinke was euer committed to Print that which was published in France is most famous and so the Romanists will haue vs to know intituling it an Admirable Historie of their Exorcismes and dedicating it to the then Queene Regent Wherein they bring in for proofe of many Articles of their Romane faith a Deuill named Verrine constrayned as they say by the power of God to say and sweare by the liuing God that Christ is in the Chalice after Consecration bload and bones Admir Hist pag. 52. 98. as when hee was crueified vpon the Grosse And so hee proceedeth in that Booke preaching both 〈◊〉 orall and Theologicall points of Religion vnto â—â—e end and all to this end that the hearts of people might receiue satisfaction by the Deuils Sermons Where also F. Michaelis the Exorcist himselfe in the Epistle to the Reader before the Booke further saith and professeth as followeth We are in good hope that this Historie will be no lesse vsefull and profitable in France than that was of Laon printed Anno 1566. which greatly confirmed the Catholike faith and conuerted many Heretikes who heard the Deuils say many times in an high voyce that these Her etikes were his friends and confederates So that wee cannot but see that it is their profession to receiue assurance of their faith from the Deuill which may bee yet more euident vnto vs in as much as that they doe reason for the iustifying of themselues in so doing which is the next point The fifteenth Aduertisement Shewing the falsitie of their Reasons for their consulting with Deuils by their Exorcismes in questions of Religion THe Adinration which they defend to bee so powerfull is of two sorts the one is of an absolute command the secondis of stipulation or obligation by a formall Oath The Adiuration by absolute command they contend to proue first by the example of Christ against the Deuill the next by the example of the Deuill against Christ The second they labour to make good by vertue of the band of a formall Oath My part and office will bee to confute them in all as well particularly as generally The particular Confutation of their first Reason whereby they vse to prooue the lawfulnesse of consulting with Deuils by the manner of Adiuration which they collect from the example of Christ against the Deuill THe first foundation which they lay for this is that the Deuill is constrained by the power of God to speake truth and therefore they may interrogate the Deuill and receiue from him an assurance of the same truths This power of God the Admirable French Historie doth obsorue in their Deuill Verrine whom first they acknowledge to haue beene sent immediately from God by whose power hee was compelled to instruct men in the truth to confound Belzebub and other Diuels and as if there had beene difference of religion among the Deuils in hell and that this Verrine yet by constrant had beene a Catholike Deuill hee confirmeth to the world many points of Romish faith insomuch that the Priests and Exorcists doe put an Eoce vpon him saying Behold a miracle vnheard off that a Deuill should conuert soules Admir Epist pag. 7. We may rather say Behold soules Christian neuer read of before that would be couerted by the Deuill But to the matter Their first ground they take from the confession of the Deuill when hee acknowledged Christ to be the
Vetrine the Deuill should solemnly sweare vpon the blessed Sacrament for confirmation of that which he had aboue spoken But did euer the Deuill take such an Oath Pag. 95 〈◊〉 239. Yes say they hee sware by the liuing God that he was constrained to say the truth And he moke a solemne Oath with all the properties of an Oath The eighteenth Aduertisement Shewing the falshood of this piece of nice learning in imposing a formall Oath of Stipulation vpon the Deuill and the impietie thereof the Deuill being no way capable of a formall Oath THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I exorcize in the vse of Diuines Exorcizare dicuntur hoc est per diuina Diabolum ad urande expellere Aug. de beat vita in Christian Schooles is not taken for the Imposition of a formall Oath vpon Deuils but an allegation of the powerfull Name and authoritie of God to command the Deuills as wee see not onely in the example of the Apostles but euen by the Acts of those deuellish Exorcists Act. 19. saying vnto the spirits Acts 19.13 Wee adiure you by Iesus Now the forme of an Oath is of two kindes and accordingly the Band and Obligation is twofold The first kind is a simple Inuocation of God by calling him to witnesse and thus the Deuill sware saying By the liuing God c. The second is a mixt Oath by an oppignoration and pledge pawning some pretious thing vnto God thus the Deuill they say did sweare By the Sacrament and by the Gospel And wee make no question but the Deuill was able to sweare by God and by the Gospel of Christ thereby seeming to seeke Gods glorie For what cannot hee sweare to doe who can change himselfe into the seeming shape of an Angel of light But our onely probleme is whether the Deuil be capable of the band of an Oath or no Wee thinke wee may sweare he is not neither of the band of an Oath made only by Inuocation and Testification in calling God to witnesse nor yet of oppignoration and pledge which is a second and more solemne tye in an Oath For the band of an Oath of Inuocation consisteth betweene the Iustice of God and mans conscience Rom. 2.15 being bound by that law written in his heart his conscience bearing witnesse and thoughts accusing or excusing him before God This is the band of conscience towards God whereby the partie swearing acknowledgeth himselfe obliged to speake a truth lest that hee become gulitie of transgression against God Therefore to impose an Oath vpon the Deuill is to suppose him being a damnable Reprobate whose propertie is to bee most maliciously obstinate against God and godlinesse to be capable of such a Conscience which is required in an Oath and consequently a conscionable honest Deuill The mixed Oath is not onely the inuocation of the supreme Iudge and auenger in a generall manner but the addition also for more specialtie and solemnitie of some thing else by way of pledge which is called an Oath by oppignoration as if a Christian should in solemne protestation sweare by God his Sauiour and by the Sacrament or by the holy Gospell intending thereby the ingagement of his owne portion of comfort and blessing by and in them and forfeiture thereof if hee violate his Oath as in all Oathes is implyed a voluntary Execration vpon default by losse of those precious benefits which he might otherwise enioy in those pawnes and pledges Now as for the Diuels what interest can they haue in the promises of Christ belonging to saluation reuealed in the Gospell of Christ and sealed by his Sacraments who are forlorne of all interest in Christ himselfe crying vnto him and saying Mark 5. What haue we to doe with thee Iesu thou Sonne of the highest God c. what forfeiture can they feare of loosing their pledge which they haue irreuocably lost when they first apostated from God and thereupon did eternally loose all hope of happinesse being reserued as the Apostle speaketh to the chaines of darknesse Iude v. 6. for euermore Moreouer an Oath being that high part of religious seruice belonging vnto God which hee appropriateth to himselfe saying Thou shalt serue the Lord and sweare by his name where Deut. 6.13 in the LXX it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the confession of the Romanists is proper only vnto God himselfe as a supreme part of his worship let them who presume of such familiar conference with the Deuill consult with him vpon this question whither hee can be capable of the office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howbeit wee thinke it no lesse than a Diabolicall prophanation of the name of God to impose vpon those damned spirits the band of an Oath whereof they cannot be any way capable to performe it truely and internally by reason of the obstinacie of their wils and the desperatenesse of their state and condition Thus farre of our particular confuration of their particular Reasons The nineteenth Aduertisement Shewing the Confutation of their profession of consulting with Deuils in generall by manifesting the infatuation thereof LEt Romish Priests imagine what they please of the power which they haue ouer the Deuill to compell him to speake truth yet this wee hold for a truth infallible that it was neuer permitted to any to aduise with the Deuill about questions of Religion to receiue any satisfaction from him but directly the contrarie The twentieth Aduertisement Shewing the falshood of their doctrine for consulting with Deuils first from the examples of Christ and of his Disciples THe Priests for the establishing of their authoritie in Interrogating the Deuill in questions of Religion and power of constraining him to answere the truth haue pitched vpon the confession of the deuill Mark 5.7 when he called Christ The Son of God And then adiuring Christ not to torment him And after vpon Christs asking the deuill his name From whence their collections are in effect these First Christ asked the deuill a question Ergo wee may interrogate the deuill Secondly The deuill said thou art the Sonne of God Ergo hee was constrayned to speake a truth Thirdly The deuill adiured Christ saying I adiure thee and Christ condescended Ergo their Adiuration of the deuill doth inforce him to speake truth and consequently they haue licence to demand questions of the deuill concerning Religion authoritie to adiure the deuill to answere and power to enforce him to answere nothing but truth Whēce it must follow that men may receiue their resolution in Theologicall points of Religion from the deuils I maruell what Deuill gaue them these grounds of thus reasoning sure I am they haue no foundation in the Gospell of Christ For to answere orderly first the only question that euer Christ asked the deuill was this What is thy name neuer any concerning any matter of doctrine whereof wee haue shewed the reason before Secondly the deuils Confession that Christ
is the Sonne of God was neyther extorted nor imbraced by Christ which we are now to proue Thirdly the Adiuration which the deuill vsed to Christ our Sauiour condescended not vnto but repelled for the deuill said I adiure thee that thou torment me not But why said he thus it followeth in the next words Because Christ had said to the deuill come out of the man therefore the deuill adiuring Christ that hee himselfe might keepe his possession and Christ notwithstanding expelling him out of his hold it is euident that Christ condescended not to the deuils adiuration Thus by way of Answere We are now to retort their Arguments and to driue their weapon to their owne pates by prouing from the example of Christ that we are not to admit of any colloquie with the Deuill in Exorcismes about matter of Christian Learning The first place is Mark. 1. Mark 1.24 25. Where one deuill confessed Christ to be the holy one of God a blessed confession but because a damned Confessor instantly Iesus as the Text sheweth did rebuke the deuill saying hold thy peace Mark 3.11 12. and come out of the man In Mark 3. diuers impure spirits when they saw Iesus cryed out and said Thou art that Sonne of God but what it immediately followeth And Iesus straitly charged them not to make him knowne What may we iustly inferre from all this Espen in Tim. digress l. 1. c. 14. I had rather your owne Espencaeus should tell you Christ would not suffer the deuill to speake no not the truth to teach vs that wee giue not any credit at all vnto the deuill although it may be he speake a truth Orig. hom in Exod. And to this end he produceth the iudgement of Origen concluding from the same Scriptures that Wee are not to interrogate deuils nor to entertaine any colloquie with euill Spirits but to dispell them by Prayer and Fasting Wee find the same Father thus reprouing and condemning the Heathen Inchanters Orig. in Num. c. 23. hom 16. God saith hee will not haue vs to bee the disciples of deuils it is better to bee ignorant than to be taught by them for this cause our Lord Iesus did not vouchsafe to receiue any testimonie from the deuill but saith to him hold thy peace thou foule spirit and depart out of the man Wee need no other Comment vpon these Texts than that which hath beene receiued from the golden mouth of Chrysostome Chrysost tom 2. hom 5. in Mar. Christ saith to the deuill Mar. 3. Hold thy peace and come out of the man As if Christ had said saith hee I came not to seeke my approbation from thy testimonie but to cast thee out of my creature no commendable commendation can proceede out of the mouth of a Sinner I need not the testimonie of him whose torment I desire let thy silence bee my prayse hold thou therefore thy peace get thee out of the man what doest thou in my House and Inne c. So Saint Chrysostome euen so plainly that for me to make any collections from him were but to comment vpon a Comment Yet may we not omit that when Christ if euer had conference with the Deuill in the Wildernesse Mat. 4. the Deuill was still the Opponent and Christ neuer obiected or interrogated but answered to the first it is said Christ answered it is written Man Ver. 4. c. to the second likewise Christ answered It is written Verse 7. Thou shalt not c. to the third Christ answered Get thee hence Satan Wherefore as Christ Verse 10. so euery Christian may make answeres to the deuill neuer seeke answeres from him and allow no vse of Conference with him but that which may put him to silence The Apostles of Christ were the Disciples of their Master as wel in practise as knowledge which we may obserue in the example of Saint Paul and Silas Acts 16. For Saint Paul to vse the words of Origen imitating Christ Orig. hom 16. ni Acts 16. turning himselfe to the Spirit of diuination said I command thee in the Name of Iesus Christ go out of her Wherein though some may peraduenture aske why Saint Paul should in such vehemencie rebuke that Spirit What did the deuill speake any Blasphemie The Woman saith the Text hauing a Spirit of diuination followed Paul and them that were with him and cryed saying These men are the Seruants of God most High who shew the way of saluation Whence it is manifest that Paul was not offended at any words of blasphemie but that he held it an indignitie vnto his preaching to receiue any testimony from such a spirit So Origen And indeed Saint Paul and Silas did not spend any time of conference with that spirit but instantly discharge their office of Exorcizing commanding the spirit to come out of the Maide and he went out at the same houre An Act altogether repugnant to the practice of Romish Priests who professedly aske questions compelling as they say the deuils to testifie that which may best serue for the dignitie of their Priest-hood whereas the Apostle did not daigne but rather abhorre and was grieued at this so specious a testimonie that they were the Seruants of the Highest On the contrary these Priests doe greatly glorie in such Testimonies as among others the French Priests reioyce to heare the deuill Verrine auerre Admir hist p. 133 saying of them You are Priests it is no offence if a man neglect and turne from an Angell of Heauen and doe honour and reuerence vnto you Compare those different examples the one holding it an indignitie the other a dignitie to receine testimonie of their offices from the deuill and the distance will appeare to be little lesse than betweene a Professor Apostolicall and Apostaticall The one and twentieth Aduertisement Shewing the falshood of the same doctrine concerning consultation with Deuils in questions of Religion by testimonies of Fathers and necessarie Reasons WE haue alreadie heard the testimonies of Origen and Chrysostome concerning this point Thyraeus Ies de locis infestie part 1. Maldon Ies Com. in Matth. Chrysost hom vlt. de Lazare Tere. de anima Athan. ad Antioch q. 11. 13 Theophy in Mat. 8. Isidor Etym. lib. 8. c. 9. absence from our Aduersarie Papers will not suffer me to inquire exactly into other Fathers nor shall I greatly need it especially seeing the Iesuites themselues doe acknowledge that ancient Fathers such as were Chrysostome Tertullian Athanasius Theophilact Isidore doe all denie that the soules of men departed doe at any time appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in their owne persons but that they who take their semblance vpon them are verie deuils who seeke to seduce vs. And therefore these Fathers aduise vs not to haue any businesse with them or to giue any credit to their testimonies but to content our selues with direction from holy Scriptures Which they should not haue done
if that those spirits might by the power of Adiuration be compelled to shew that they were deuils and that being knowne they would confesse nothing but truth All which notwithstanding the Romish Priests ordinarily seeke to bee informed of them concerning Purgatorie Indulgences worshipping of Images and other Mysteries of Romish Superstition which Bellarmine and other Iesuites doe endeuour to confirme by Apparitions of the dead when as according to the iudgement of ancient Fathers the soule that it conuersant in holy Writ will re-resolue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though the Deuill as in the petition of * Not to omit which is else-where forgotten that the Boy of Bilson did fayne himselfe to abhor and to be affected with this Petition as with the first verse of Saint Iohns Gospell Vide pag. 58. 59. Deliuer vs from euill may come into his Pater-Noster yet that he shall neuer enter into his Creed Not to stand any longer vpon Antiquitie I would but desire any one Example of any one Father in the space of fiue hundred yeares after Christ or Historie in the same compasse of time recording and approuing any Conference with the Deuill by way of Exorcisme or otherwise for satisfaction of any Christian in points of Religion Let vs at last reason the matter with these men The two and twentieth Aduertisement Shewing the Reasons which may be produced against this perswasion of the Deuil arising aswell from the Cause it selfe as from the Euents Reasons of the first kind Two reasons may suffice if they be pregnant The first thus If such be the power of Exercists that they constraine the Deuill in the Name of God and by the warrant of the Church to confesse any truth that shall be demanded of them by Adiuration then should there need for our satisfaction in matter of Religion no other Questionists then Exorcists no other Catechists than Deuills no other Tradition Councell Scripture or Gospel than the confession of Deuils yea and then the Decrees of Popes which are held as Oracles in that Church must now for many of them haue erred giue place to the testimonies of Deutls I may not except their Councell of Trent Conc. Trid. Sessio 5. cap. 1. which would not determine the question concerning the naturall Conception of the blessed Virgin whether shee were originally immaculate for either great was the ignorance of those Fathers that could not or else obstinacie that they would not set it downe for an Article in their Romane Creed as they haue done many other Articles as far repugnant from truth seeing that Verrine the Deuill Admir Hist pag. 205. by power of Exorcisme was brought to sweare vpon the blessed Sacrament and did answer vpon that Oath that she was originally immaculate Albeit Bernard Thomas Aquinas Bonauenture and many hundreds in the Romish Church would heerein haue giuen the deuill the lye It had beene good before they had giuen credit to this deuill to haue sought some certaine resolution how to reconcile the different reuelations made to Saint Bridget Saint Katherine concerning the same question Katherine being told by reuelation that the Conception of the blessed Virgin was immaculate but Saint Bridget informed of the contrarie And because such contradictions will admit no reconciliation it would become them to learne how to discerne whether these Reuelations came from the deaill as from the lying Angel whereof wee thinke the deuill Verrine can be no competent Iudge Secondly you that question the deuill suffer your selues to bee questioned in a few words If the deuils be made as you say Messengers of diuine truths by the power of your Exorcismes why doe you indeauour to expell them Are they but lying Oracles Why doe you then conferre with them and not presently expell them Many other reasons might bee added to conuince these Priests by the deuil's contradictions in their owne stories euen then when hee was adiured to speake truth But to labour to prooue that the deuill cannot lye when hee list and that hee will also whensoeuer hee can for a mischiefe were to deny him to bee a deuill whose propertie is vel falsum vel ad falsum dicere either to speake that which is false or else to a false end What a dangerous thing it was in our first Mother to entertaine and maintaine parle with the deuill concerning our religious dutie to God all mankind feele by that woefull experience of originall corruption which they must carrie with them to their graues That which no Aduersarie shall euer be able to refute is that the power of Exorcisme was giuen vnto the Church of God for expulsion of the deuill neuer for consultation with him in matters of Conscience Thus haue I endeuoured to dispell this doctrine of conferring with deuils in such cases with the same zeale as I would wish to dispell the deuill himselfe and hold it a good resolution not to beleeue those Priests for direction in matters of Religion who make the deuill their ghostly Father Wee choose rather to conclude with the sentences of the holy Fathers of the Church one directing vs how to auoid such fascinations saying Cyprian Non statim c. We ought not presently to admit of such Acts as are done in the Name of Christ except they be done in the Truth of Christ The other detesting them saying August Remoueantur illa vel figmenta mendacium hominum vel portenta fallacium spirituum Away with those workes which are either the figments and deuices of lying men or else the deceitfull acts of prodigious spirits The 23. and last Aduertisement Is to demonstrate the Romish falshood in Exorcizing by the Euents which is particularly exemplified in a discouerie of their Impostures about the Boy of Bilson not inferiour vnto any of the rest of their prankes in this kind BVt before wee come to lay downe the naked truth of the matter touching that Boy and how things stood de facto let vs first suffer the Romish Priests to boast themselues a while of their miraculous power in Exorcizing this Child whom for a while you must imagine bee really bewitched and possessed of the Deuill that afterwards by the the euent may be verified of these Miraculists that Scripture which saith Phil. 3.19 Whose glorie is in their shame Heare we then the Priests speake helpe the child was if they had sought medicine still in Israel and not at Endor and of Belzebub First then to shew how the Child grew thus to bee tormented as I haue vnderstood it of his Parents and haue heard the Child confirme it himselfe The Boy returning homeward from schoole to Bilson in Staffordshire where hee dwelt an old woman vnknowne met him and taxed him in that he did not giue her good time of the day saying that he was a foule thing and that it had been better for him if he had saluted her At which words the Boy felt a thing to pricke him to the very heart
then further examined till the next time THE SECOND EXAMINATION AND ANSWERE of the said William Perry made vnto certaine other questions which vpon iust and special presumptions were propounded vnto him by the Reuerend Father in God THOMAS Lord B. of Couentry and Lichsield taken at Eccleshall Castle the 13. day of Octob. Anno Dom. 1620. FIrst it was demanded of him that seeing the old man called Thomas perswaded him that at length hee should be cured by some Popish Priest whether hee meant not accordingly in the end to seeme to bee dispossessed by some or one such of them He answereth yes and further that thereupon he meant to become a Papist Secondly being asked that if hee did meane so why then he would not after so long a time and so great paines taken about him by those Priests yeeld to their Exorcismes and seeme to bee dispossessed by their meanes Hee answereth because that much people did resort vnto him and brought him many good things as also for that he was not willing to goe to schoole againe yet that in the end his meaning was to be holpen by them Thirdly being asked that after hee saw himselfe halfe discouered whether in his griefe and feare that all should come to light he had not an intent to doe himselfe some bodily mischiese He answereth that he had for saith he the Diuell had * It was his owne word steeled my heart so that I cared not to hang my selfe and had purposed to doe so one night but that I was watched and hindred Fourthly being asked how it could be thought that he should be moued by any Papist to charge a woman for bewitching him which was her selfe an obstinate Recusant He answereth that hee was moued by Thomas the old man to lay it on some woman so suspected but that onely of himselfe without the perswasion of any other he named this * Ione Cocke woman because she was a woman ill thought of and suspected for such like things Being here put in mind of the desire which formerly before his discouery he had to be prayed for as was accordingly then done but as at the same time was told him not to driue the Diuell out of his body but onely out of his soule wherin the Diuell had possessed him by a diuellish obstinacy of his heart in faining himselfe to be bodily possessed of the diuell And being further wished to remember how that after those prayers he writ on a paper that he had found much ease thereby He was hereupon demanded whether he did not as then intend and resolue with himselfe to make an end of his former course and counterfeit practices and seeme to be dispossessed by such prayers He answereth that it was indeed in his minde to doe so because hee had then wearied himselfe with dissembling so long and was also in feare to be discouered and found out And albeit this was easily discerned to haue bin his resolution yet as was at that time told him it became not the Professors of truth to imitate the Popish Priests in such cases who falsly arrogated to themselues such an Apostolicall power by Exorcizing to expell Diuels although it might in mans opinion much worke for the glorifying of God edifying of Christian people in our Church and also for the conuerting of Romish Recusants vnto our true Religion because this ought to bee the profession of Christians to seeke to glorifie Him onely by truth who will bee worshipped in spirit and truth And here was an end made of examining the Boy any further Examinat ' coram praefat ' R do Patre dictis diebus anno loco Praesente Ryc Baddeley Notario Publico THE BOY OF BILSON his priuate and publike Acknowledgement c. NOw after those Popish * Bilson in Staffordshire is a Chappelrie within the peculiar Iurisdiction of Wooluerhamptō where sacrilegious impiely hath produced such effects that it is much insected with Popery insested with Popish Priests whose ordinary Rendeuouz it is No maruell therefore if they made choyce thereof as the fillest nest wherin to lay and exclude their addle and supposititious egs of politicke impostures and godly deceits But this Cockatrice was crusht in in the shell and their viperous disseine thereby deseated Priests were departed and had left the Boy as before is confessed and set downe his Father sought for further helpe by the meanes of Witches but as wickedly so all in vaine vntill such time as he was brought from the towne of Bilson aforesaid vnto Lichfield before Doctor Master Chancellor of the Dioces where he continued vntill hee was carried to the Assizes at Stafford and there by the Iudges referred and left vnto the aboue-named Reuerend Father in God the I. Bishop of the Diocesse who after a very short time sent to Bilson for him and after his arriuall did deale with him as formerly in this discourse hath been related Since which time the Boy vpon laying to his charge the hainousnesse of that his offence as being blasphemous in respect of Christ whose words in the Gospell he fained himselse to abhorre and diuellish in respect of the Diuell whose person hee would seeme to bee possessed of and also murtherous in respect of the poore Woman whom he willingly occasioned to bee brought as much as in him lay to the poynt of death He hath earnestly bewailed these his sinnes and as after his first Examination by prayer coneiued by himselfe to such purpose craued forgiuenesse at Gods hand for the same So hauing continued at Eccleshall Castle aforesaid vntill he was perfectly recouered of his former weaknesse and benummed limmes and that his Parents were willing to dispose of him otherwaies hee was finally brought againe to the last Summer-Assizes held at Stafford the 26. of Iuly Summer Assizes held at Stafford 19. Iacobi R. 1621. Anno 1621. where before Sir Peter Warburton and Sir Humfrey Winch Knights his Maiesties Iustices of Assize and the face of the County and Countrey there assembled the Boy craued pardon first of Almighty God then desired the Woman there also present to forgiue him and lastly requested the whole Countrey whom hee had so notoriously and wickedly scandalized to admit of that his so hearty Confession for their satisfaction And thus it pleased God to open the eyes of this Boy that I may so say luto with the clay of the Romish Priests lewd impostures and sputo with the spittle of his owne infamy to see his errors and to glorifie the God of truth Gloriasoli Deo THE EXAMINATION AND ANSWERE OF THOMAS NECHILS of Nechils in the County of Stafford Gentleman a Recusant taken vpon oath before the R. Reuerend Father in God THOMAS L. Bishop of Couentry and Lichfield at Eccleshall Castle the 17. of Octob. Anno 1620. touching the aforementioned Relation of the Priests of their proceedings with the Boy of Bilson BEing examined whether hee knew a written discourse then shewed vnto him touching the Boy of Bilson entituled and beginning thus A faithfull Relation of the proceedings of c. and ending in these words Yours in charity loue or any good office Hee answereth that hee doth very well know and remember the same Being examined how hee came first by that discourse or Relation and from whom he had it Hee answereth that it was deliuered vnto him by a Gentleman whom he met iourneying on the way towards Lichfield whose name was Master Wheeler as he told this Examinate And being further demanded he saith that he was as a man of a reasonable stature round faced about fiftie yeeres old and of a blackish complection Being examined what further discourse did at that time passe betwixt them two touching the said Boy called VVilliam Perry He answereth that the said Master Wheeler then told this Examinate that he would acquaint him with the whole businesse concerning that Boy whereupon hee gaue this Examinate a copie of the afore-named discourse or Relation hauing two copies at the same time about him and willed this Examinate to get it copied out and to giue one copie thereof vnto one Philip Higgins of Westbromage Yeoman as hee this Examinate remembers And further that the said Master Wheeler said vnto this Examinate that was no matter who should see it Being further examined what the said Master Wheeler did at the same time acquaint this Examinate with touching himselfe Hee confesseth that he told him how that he did often vse to resort vnto the French Embassadour that hee did know the Bishop of Couentry and Lichfield and further that he was knowne to the Lord Archbishop of Canterbury Tho. Nechils Examinat ' coram praefat ' R do Patre dictis die anno loco Praesente Ryc Baddeley Notario Publ.